What is Shamanism?

Four Possible Definitions of Shamanism

When you hear the word "shamanism" or "shaman," what comes to mind? Rattles, incense, and wolf headdresses? You’re not alone. I used to think of exactly the same things when I thought of shamanism. However, these are more like concrete manifestations of shamanism rather than what it's truly about at its core.

By now, I know of four different definitions of shamanism, each of which, in my view, has its merit.

1. The shaman works with altered states of consciousness.

2. The shaman works with energies.

3. The shaman works with and learns from the elements and nature.

4. The shaman is a mediator between worlds.

Shamanism as work with altered states of consciousness.

Our modern Western society is quite limited in terms of the range of accepted states of consciousness. Unless we are drunk or on MDMA, we are essentially always in the state we know as "normal." (An exception to this is moments when we are in "flow," but that's more of a topic for another post.) The frontal cortex takes the lead, with rational planning, organizing, and analytical thinking at the forefront. Out of four possible modes of consciousness (deep sleep, dreaming, waking, and integrative), only one (waking) is considered "normal."

"Condemning altered states of consciousness and ignoring their healing potential is anything but normal."

Research comparing different cultures shows that the narrowing of everyday life to a single state of consciousness is not as normal as it seems (see Ember/Carolus 2017; Winkelman 1986, 1992, 2010). For example, a study comparing 488 contemporary societies concludes that 90% of these societies recognize trance as a cultural practice. Historically, altered states of consciousness have been much more common than we might think: evidence suggests that for at least 100,000 years, altered states have been part of human culture and practices.

In fact, all cultures have known and continue to know multiple states of consciousness and assign societal functions to them. However, modern Western societies tend to pathologize, marginalize, or criminalize certain altered states of consciousness that were considered healing or desirable elsewhere and at other times (Winkelman 2010:4; see also Pollan 2021).

Shamans are experts in altered states of consciousness.

In many societies, shamans have played the role of experts in altered states of consciousness (Winkelman 2010:3). Shamans enter into trance to have experiences and gain insights. Shamans help others enter trance so they can have healing or revelatory experiences. They are guides in altered states of consciousness.

In this sense, one could argue that hypnotherapists and breathwork practitioners also work in a shamanic way, as at the core of their practice is leading people into an altered state of consciousness and accompanying them on their experiences.

There are many techniques through which one can induce altered states of consciousness in oneself or others:

• Sound, e.g., with rattles (here they are, the rattles!), drumming, singing

• Movement, e.g., through dance, shaking (as in the Germanic Seidr), spinning (as with the Sufis)

• Physical exhaustion or hunger, e.g., in the Sundances and Vision Quest

• Breathing

• Meditation

• Entheogenic substances (e.g., Mezcalito/Peyote; Ayahuasca; Ninos Santos/Psilocybin; alcohol; tobacco)

• Rituals

You’re right that the scientific research into why altered states of consciousness might be healing is still in its early stages. What’s striking is that the changes in the brain that occur with trauma seem to overlap with areas that are also involved in altered states of consciousness. This includes both the specific brain regions and levels of the nervous system that are activated, as well as the functions of perception and processing that are affected (e.g., sense of time, out-of-body experiences/dissociation). The potential of meditation and mindfulness for trauma healing is already scientifically proven, and there are ongoing studies worldwide on the effectiveness of entheogenic substances for depression and anxiety disorders.

In both my breathwork practice and shamanic journeys, I help people enter altered states of consciousness and guide them in their experience. I also regularly enter trance myself or at least reach a flow state. My own trance state is essential for shamanic energy work. When I clear blockages in someone else’s energy body, the altered state helps me to "see clearly." With some practice, it’s relatively easy to enter trance with rattles or drumming.

Shamanism as work with energies

Shamans learn to recognize and direct energies. This can be understood metaphorically – in the sense that they learn to recognize and influence situations – or literally – in the sense that they can perceive and influence the energy that the world is made of. What “energy” is referred to in the latter case? Depending on the tradition, it is called Prana, Chi, or Life Force.

The well-known wisdom traditions of this world understand that we are also energetic beings. This is addressed in Qi Gong, Yoga, and shamanic practices. In Toltec teachings, it is believed that energy is the fundamental substance of the universe, both for material and non-material phenomena. In several traditions, further distinctions are made between different types of energy.

"Energy is the fundamental substance of all life. And the shaman has learned to feel or see energies and to deliberately intervene in the human energy system."

In relation to the human being, the Vedic teachings also speak of the “subtle bodies,” which make up our being in addition to our physical, material body. The shaman (just like practitioners of various natural healing methods such as TCM or Shiatsu) has learned to intervene deliberately in the body's energy system and dissolve blockages here. Different shamanic traditions seem to vary in how they intervene. Some focus more on the direct manipulation of the energy body (in the sense of: something isn't flowing here, we can 'manually' remove the blockage), while others prioritize uncovering and changing behaviors that lead to the blockage. In my training, I initially learned to resolve blockages 'manually.' However, especially through my engagement with Toltec teachings, my focus has shifted more towards how our behavior contributes to energetic blockages or energy deficiencies. In my work, I now combine both perspectives.

Shamanism as work with and learning from nature

This definition of shamanism comes from Jonathan Hammond, who focuses on Hawaiian shamanism (Huna). From everything I have learned and experienced so far, this idea immediately made sense. Because a large number of shamanic techniques involve nature, such as fire ceremonies, connecting with power animals, and smoking.

In my impression, these techniques are primarily about training certain skills, such as attentive observation, perceiving with different senses, considering one's own intuition, and, overall, developing a sense of one's surroundings. Additionally, in these nature-related practices, if we use them correctly, we are constantly brought back to ourselves. Nature reflects to us what is truly going on with us in the moment.

"Shamanism reminds us that we are cyclical beings, embedded in the cycles of nature."

I have had the most amazing experiences in fire ceremonies, and learned a lot about my expectations and demands, my fears, and ultimately my patterns in thinking and feeling. Becoming more attuned to nature, seeing it as a mirror and teacher, has also taught me a great deal about the cycles of life and my own cyclical nature. I have also observed how engaging with nature—both our own and the one around us—brings understanding and relaxation to others.

Shamanism as a bridge between worlds

Classically, the worlds that need to be connected here refer to the material world of everyday life and the spiritual world of spirits. I am least familiar with this fourth definition, as it is not the focus of my shamanic work. I primarily think of so-called spiritualist practices and people who work as mediums. At the same time, over the years, I have experienced "doors" to this other world opening for me from time to time – often without intending to. And even the conscious work with "spirits" has increasingly found its way into my practice – but primarily as supportive forces, not as central figures like in mediumship and spiritualism.

If the world of spirits is understood as a symbolically mediated dimension (see Winkelman 2010) or spirituality in general, I, too, move between these worlds and build bridges for others. This is also a general goal of mine: to connect spirituality and science, and to ground spiritual practices, i.e., to connect them with the management of our everyday challenges.

Sources

Ember, Carol R., Christina Carolus. 2017. “Altered States of Consciousness” in C. R. Ember, ed. Explaining Human Culture. Human Relations Area Files
https://hraf.yale.edu/ehc/summaries/altered-states-of-consciousness, accessed 17.1.22

Pollan, Michael. 2021. This Is Your Mind on Plants. New York: Penguin Press.

Winkelman, Michael. 2010. Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. 2nd ed. Santa Barbara, Calif: Praeger.